The History And Development Of Universal Immortality

The History and Development of Universal Immortality - EJ Hill & Friends

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The History and Development of Universal Immortality From EJ Hill & Friends THE HISTORY AND DEVELOPMENT OF UNIVERSAL IMMORTALITY by EJ Hill (1977-)

Introduction A discussion relating to the historical development of a belief in the Universal Immortality of the Soul (as opposed to Conditional Immortality).

Ancient Civilizations Ancient Egypt Historically, the majority of Conditionalists believed Ancient Greek Mythology to be the bedrock of innate immortality. Amongst them Dr. W.A. Brown (1865-1943) [1|2] and Oscar Cullmann [3]. However, it was only after the French Revolution (1789-1799), that its ANCIENT EGYPTIAN roots were discovered. [1] "If it were possible to summarize in a sentence Egypt's contribution to the human race, it might be expressed in the Hermetic teaching, that, "Death does not exist, and man never steps outside of universal life; nevertheless, conscious immortality must be gained by each individual for himself." [4] Ancient Egypt

The Ancient Egyptians, believed regarding the "after-death state of the soul" [4]; that the good would be consciously immortal; while "the defunct 'sleep therein [the Hall of Eternal Sleep and Darkness] in incorruptible forms, they wake not to see their brethren, they recognize no longer father and mother, their hearts feel naught towards their wife and children. This is the dwelling of the All-Dead..." [4] That "the Soul [the Ego] of the defunct is said to be living in Eternity: it is immortal." [4] In the words of George Andrew Reisner, "... the essential idea of the Egyptian conception of immortality was that the ghost or spirit of the man preserved the personality and the form of the man in the existence after death;..." [5] The Ankh; an Ancient Egyptian hieroglyphic character, has come to "symbolize life and immortality". [6] The "New Advent Catholic Encyclopedia" confirms: "Egypt affords at a very early date the most abundant evidence of an extremely vivid and intense belief in a future life. Offerings of provisions of all sorts to the spirits of the departed, elaborate funeral ceremonies, and the wonderfully skilful mummification of the bodies of the deceased, all bear witness to the strength of the Egyptians' convictions of the reality of the next life. (See EGYPT,

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especially sections on The Future Life and The Book of the Dead)" [7] The only significant difference, therefore, between the immortality of the soul, of Ancient Egypt, and that of Modern Christianity; is this: The Ancient Egyptians feared an unconscious immortal after-life, while Modern Christianity fears a conscious immortal after-life. It has been said that "the knowledge once in Egypt went on to Greece and shone there under Pythagoras and Plato, who studied in Egypt, and other Hermetic philosophers who taught the TRUTH and RIGHT of Thot-Hermes and Hermes Trismegistus." [4] Ancient Greece The belief in immortality also flourished in ancient Greece, particularly under the influence of Thales of Miletus; Pythagoras; and Plato, during the Delian League, a.k.a the Athenian Empire (454-431 BC). Thales (624-546 B.C.) Thales of Miletus was a pre-Socratic Greek Philosopher and one of the Seven Sages of Greece. [8] Many regard Thales as the first philosopher in the Greek tradition. Bertrand Russell for instance, concluded, that, "Philosophy begins with Thales". Some also consider him the "father of science" [8] Thales

It has been suggested that "Thales may have been the first to maintain the soul's immortality". [9]

Thales had a profound influence on other Greek thinkers and therefore on Western history. Some believe that Anaximander was a pupil of Thales. Early sources report that one of Anaximander's more famous pupils, Pythagoras, visited Thales as a young man, and that Thales advised him to travel to Egypt to further his philosophical and mathematical studies. [8] Pythagoras (580/572-500/490 B.C.) Pythagoras of Samos was an Ancient Ionian Greek Philosopher and Mathematician, and an acquaintance of Thales. He also founded the religious movement, Pythagoreanism. [10] Pythagoras was a native from the Island of Samos [11], off the coast of modern-day Turkey [12] , but spent the major part of his life, since the age of forty [12], at Crotona in South Italy [10|11|12|29] . He is therefore, sometimes called "the Samian", or "the philosopher of Crotona". [11]

Pythagoras

When young he travelled extensively and is said to have visited Egypt, where he was instructed by the priests in all their learning, and afterwards journeyed to the East, visiting the Persian and Chaldean Magi, and the Brahmins of India. [11] Not only did Pythagoras have links Ancient Egypt, Persia, and India, but also Ancient Babylon. The Pythagoreans were advised to "speak the truth in all situations", which Pythagoras said he learned from the Magi of Babylon [13] ; thereby, also establishing Pythagorean links to Ancient Babylonia.

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Pythagoras wrote nothing, nor were there any detailed accounts of his thought written by contemporaries. [12] By the first century BC, moreover, it became fashionable to present Pythagoras in a largely unhistorical fashion as a semi-divine figure, who originated all that was true in the Greek philosophical tradition, including many of Plato's and Aristotle's advanced ideas. A number of treatise were forged in the name of Pythagoras and other Pythagoreans in an attempt to support this view. [12] The Pythagorean question, then, is how to get past these false glorifications in order to determine what the historical Pythagoras actually believed. It is, therefore, important to rely on the earliest evidence, in order to circumvent the distortions of the later tradition. [12] The popular modern image of Pythagoras is that of a master mathematician and scientist. Early evidence show, however, that, while Pythagoras was famous in his own day and even 150 years later during that of Plato and Aristotle, it was not mathematics and science upon which his fame rested. Pythagoras was famous (i) as an expert on the fate of the soul after death, who thought that the soul was immortal and went through a series of reincarnations; (ii) as an expert on religious ritual; (iii) as a miracle-worker who had a thigh of gold and who could be at two places at the same time; (iv) as the founder of a strict way of life that emphasized dietary restrictions, religious ritual and rigorous self discipline. [12] Pythagoras is said to have considered numbers as the essence and principle of all things, and attributed to them a real and distinct existence; so that, in his view, they were the elements out of which the universe were constructed. How he conceived this process has never been satisfactorily explained. He traced the various forms and phenomena of the world to numbers as their basis and essence. The "Monad", or UNIT, he regarded as the source of all numbers. [11] Since the numbers proceed from the Monad, he regarded the pure and simple essence of the Deity as the source of all the forms of nature. Gods, demons, and heroes are emanations of the Supreme; and there is a fourth emanation, the human soul. This is immortal, and when freed from the fetters of the body, passes to the habitation of the dead, where it remains till it returns to the world to dwell in some other human or animal body, and at last, when sufficiently purified, it returns to the source from which it proceeded. [11] This doctrine of the transmigration of souls (metempsychosis), which was first Indian and Egyptian, and connected with the doctrine of reward and punishment of human actions, was the chief cause why the Pythagoreans killed no animals. Ovid represents Pythagoras addressing his disciples in these words: "Souls never die, but always on quitting one abode pass to another. I myself can remember that in the time of the Trojan was I was Euphorbus, the son of Panthus, and fell by the spear of Menelaus. Lately, being in the temple of Juno, at Argos, I recognized my shield hung up there among the trophies. All things change, nothing perishes. The soul passes hither and thither, occupying now this body, now that, passing from the body of a beast into that of a man, and thence to a beast's again. As wax is stamped with certain figures, then melted, then stamped anew with others, yet is always the same wax, so the soul, being always the same, yet wears at different times different forms. Therefore, if the love of kindred is not extinct in your bosoms, forbear, I entreat you, to violate the lives of those who may haply be your own relatives." [11] As can be clearly seen, Pythagoras believed in the immortality of the soul. The influence of Pythagoras on both, Western and Eastern civilizations, are staggering. Amongst those influenced by his cosmology, we find the Arabic Gnostic Monoimus [13]. Also, his Pythagoreanism were the "main inspirational source for Plato and Platonism" [13].

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Plato (423/424-347/348 B.C.) The Classical Greek Philosopher, Author, and Mathematician, Plato, together with his teacher, Socrates, and his student, Aristotle, helped to lay the philosophical foundations of Western society. Plato established the first institution of higher learning in the western world, the Academy of Athens.

Plato

Plato defined death as "the separation of the soul from the body"; but not the end of the soul. [14] He, like Pythagoras before him [13], believed in metempsychosis, "the transmigration of souls" from one living thing to another, and in reincarnation, the rebirth of the soul in new bodies [14]

His "Phaedrus" (dialogue) "begins by briefly proving the immortality of the soul". [15] He suggested that since a "soul is always in motion ... as a self-mover [it] has no beginning. A self-mover is itself the source of everything else that moves. So, by the same token, it cannot be destroyed. Bodily objects moved from the outside having no soul, while those that move from within have a soul. Moving from within, all souls are self-movers, and hence their immortality is necessary." [15|16]. The "New Advent Catholic Encyclopedia" confirms: "The Greeks seem to have been among the first to attempt systematic philosophical treatment of the question of immortality. Belief in a future life is clear in Homer, though the character of that existence is vague. Pindar's conception of immortality and of its retributive character is more distinct and also more spiritual. The Pythagoreans are vague and tinctured by Oriental Pantheism, though they certainly taught the doctrine of a future life and of metempsychosis. We have not definite texts defining Socrates' view, but it seems clear that he must have been a believer in immortality. It is, however, in the hands of his great pupil Plato that the doctrine attained its most elaborate philosophical exposition and defence. Plato's teaching on the subject is given in several of his writings, the 'Meno', 'Phaedrus', 'Gorgias', 'Timaeus', and 'Republic', but especially in the 'Phaedo'. There are many variations and seeming inconsistencies, with liberal use of myth and allegory, in the unfolding of his ideas in these different works. For Plato, the soul is a being quite distinct from the body, related to it as the pilot to the ship, the charioteer to the chariot. The rational soul is the proper soul of man. It is a Divine element, and it is this which is immortal. Among his arguments in favour of immortality are the following: Throughout the universe opposites alternately generate and succeed each other. Death follows life and out of death life is again generated. Man must be no exception to this general law. The soul is a simple substance, akin in nature to the simple and immutable idea, and therefore, like the latter, incorruptible. The essence of the soul is life and self-movement. Being a soul only in so far as it participates in the idea of life, it is incapable of death. The process of learning is really only reminiscence, the recall of knowledge of a past life. Man is, therefore, to survive the present life. Truth dwells in us; the soul is made for truth, but truth is eternal. The soul is made for virtue, but advance in virtue consists in progressive liberation of oneself from bodily passions. The soul is not a harmony, but the lyre itself. Destruction can be effected only by a principle antagonistic to the very nature of a being. Vice is for the soul the only principle of this kind, but vice cannot destroy the being of the soul,

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therefore the soul is indestructible. Otherwise the wicked would have no future punishment to expect. Finally, he urges, in many forms, the argument from retributive justice and the necessity of future existence for adequate reward of the good and punishment of the wicked." [7] Tertullian of Carthage (160-240 AD) While Athenagoras launched publicly the immortal soul, a younger contemporary, Tertullian of Carthage (160-240 AD), pursued and amplified it. He was the first of the church fathers to write in Latin, soon to be the official language of the medieval church. Prior to his conversion at age of 40, Tertullian received a Greco-Roman education in Rome. Tertullian writes: "For some things are known even by nature: the immortality of the soul, the instance, is held by many ... I may use, therefore, the opinion of Plato, when he declares: 'Every soul is immortal'" [34|35]

Tertullian

Without hesitation, Tertullian referred directly to Plato in his writings. Plato's primary theme, "every soul is immortal", became Tertullian's unwavering platform. [30|31] Tertullian's propositions needed other modifications: "He [Tertullian] confessedly altered the sense of Scripture and the meaning of words, so as to interpret 'death' as eternal misery and 'destruction' and 'consume' as pain and anguish. 'Hell' became perpetually dying, but never dead" [30|31] Confirmation Dr. LeRoy E. Froom writes: "it was Tertullian who first affirmed that torments of the lost will be co-equal and co-exist with the happiness of the saved." [30|31] Prof. Edgar Foster writes: "Justin Martyr, Melito, Athenagoras, Methodius, Irenaeus, Origen, Clement of Alexandria, Lactantius and Tertullian all affirmed the immortality of the soul (see Divinae institutiones 7.20ff for statements from Lactantius). Tertullian thinks that the soul is corporeal, though not constituted of gross matter or flesh. See his work De Anima." [33] J.A. Beeth writes: "The phrase, the soul immortal, so frequent and conspicuous in the writings of Plato, we have not found in pre-Christian literature outside the influence of Greek philosophy; nor have we found it in Christian literature until the latter part of the second century. We have noticed that all the earliest Christian writers who use this phrase - were familiar with the teaching of Plato; that one of these, Tertullian, expressly refers both the phrase and doctrine to him; and that the early Christian writers never support this doctrine by appeals to the Bible, but only by arguments similar to those of Plato. . . . We have failed to find any trace of this doctrine in the Bible. . . . It is altogether alien, both in phrase and thought, to the teaching of Christ and His apostles." [36] Influence The church fathers followed suit by including Tertullian's propositions in their public preaching and writing. Amongst them Minucius Felix, Cyprian of Carthage, Ambrose of Milan, John Chryosostom and Jerome (translator of the Bible into the Latin Vulgate).

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Thomas Aquinas (1225-1274) Pope Leo X (1475-1521) Pope Leo X, on Monday, December 19th, 1513 issued a Papal Bull (Apostoloici Regimis) declaring; "We do condemn and reprobate all who assert that the intelligent soul is mortal." {"Damnamus et reprobamus omnes assertentes animam intellectivam mortalem ess."} Thomas Aquinas

This Bull was directed against the growing "heresy" of those who denied the natural immortality of the soul, and avowed the conditional immortality of man. [1]

Pope Leo X

The list of detractors of this papal decree is long and eloquent, including men from all faiths and nationalities, notably Martin Luther [1|18|19].

[1|17]

Pope Julius II (1443-1513) Pope Julius II (1443-1513) convoked the Fifth Lateran Council (1512-1517), which "affirmed the immortality of the soul" [20], with: "Consequently, since in our days (which we endure with sorrow) the sower of cockle, the ancient enemy of the human race, has dared to scatter and multiply in the Lord's field some extremely pernicious errors, which have always been rejected by the faithful, especially on the nature of the rational soul, with the claim that it is mortal, or only one among all human beings, and since some, playing the philosopher Pope Julius II without due care, assert that this proposition is true at least according to philosophy, it is our desire to apply suitable remedies against this infection and, with the approval of the sacred council, we condemn and reject all those who insist that the intellectual soul is mortal, or that it is only one among all human beings, and those who suggest doubts on this topic. For the soul not only truly exists of itself and essentially as the form of the human body, as is said in the canon of our predecessor of happy memory, pope Clement V, promulgated in the general council of Vienne, but it is also immortal; and further, for the enormous number of bodies into which it is infused individually, it can and ought to be and is multiplied. This is clearly established from the gospel when the Lord says, They cannot kill the soul; and in another place, Whoever hates his life in this world, will keep it for eternal life and when he promises eternal rewards and eternal punishments to those who will be judged according to the merits of their life; otherwise, the incarnation and other mysteries of Christ would be of no benefit to us, nor would resurrection be something to look forward to, and the saints and the just would be (as the Apostle says) the most miserable of all people." [21] Despite evidence of a relationship with Lucrezia Normanni which led to the birth of a daughter, rumors also persistently surrounded Julius throughout his pontificate (and subsequently) about his same-sex desires. His policies, inevitably, created many enemies - many of whom accused him of sodomy. Perhaps this was done to discredit him or maybe, in doing so, they were attacking a perceived weak point in their adversary's character. Accounts are in agreement, nevertheless, that contemporaries thought Julius II to be homosexual.

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The Venetian diarist Giralomo Priuli attested: "He brought along with him his catamites, that is to say, some very handsome young men with whom he was rumoured to have intercourse." [22|23] The Fifth Lateran Council (1512-1517) The Fifth Lateran Council's determinations; as offered in response to Conditional Immortality; and in favor of Innate Immortality; is weak at best. "This is clearly established from the gospel when the Lord says, They cannot kill the soul; and in another place, Whoever hates his life in this world, will keep it for eternal life and when he promises eternal rewards and eternal punishments to those who will be judged according to the merits of their life; otherwise, the incarnation and other mysteries of Christ would be of no benefit to us, nor would resurrection be something to look forward to, and the saints and the just would be (as the Apostle says) the most miserable of all people." [21] By the reference "They cannot kill the soul", the Fifth Lateran Council calls upon Matthew chapter 10 verse 28. By "Whoever hates his life in this world, will keep it for eternal life", they call upon John chapter 12 verse 25. Though quoted in defense of Universal Immortality, both; Matthew chapter 10 verse 28, and John chapter 12 verse 25, teaches exactly the opposite. Adam Clarke (1760/62-1832) The British Methodist Theologian and Biblical Scholar, Adam Clarke, writes in his Bible Commentary on Matthew 22v32: "We may see, from this, that our Lord combats and confutes another opinion of the Sadducees, viz. that there is neither angel nor spirit; by showing that the soul is not only immortal, but lives with God, even while the body is detained in the dust of the earth, which body is afterwards to be raised to life, and united with its soul by the miraculous power of God, of which power they showed themselves to be ignorant when they denied the possibility of a resurrection." [24]

Adam Clarke

Dr. John Piper (1946-) Reformed Baptist Theologian and Author, John Piper (1946-) of Desiring God Ministries, also holds to the Universal Immortality of the Soul. [25] Dr. K.P. Yohannan (1950-) John Piper

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K.P. Yohannan is the Founder, President, and International Director of Gospel for Asia (GFA). He writes in his book, "Revolution in World Missions": "I would strive to look upon eternity alone, and on the immortal souls around me, soon to be everlastingly happy or everlastingly miserable." [26] "What was more important during their time on earth? Was it the care for the 'body temple' or the immortal soul?" [26] K.P. Yohannan

Gill Patterson of NCMI Bryanston Gill Patterson of New Covenant Church (NCMI), Bryanston, South Africa, quoting from the Amplified Bible, says: "The Amplified Bible puts it like this in Hebrews 4:12 'For the Word that God speaks is alive and full of power - making it active, operative, energizing and effective; it is sharper than any two-edged sword, penetrating to the dividing line of the breath of life (soul) and (the immortal) spirit, and of joints and marrow (that is, of the deepest parts of our nature) exposing and sifting and analyzing and judging the very thoughts and purposes of the heart." [27] Dr. C. Matthew McMahon Dr. C. Matthew McMahon also believes in "the never dying soul". [28] Keith Walker "The Watchtower (WT) teaches that the soul is not immortal so that when a person dies, their soul is extinguished like the flame of a snuffed candle. Thus, when Jesus and the two thieves died, they ceased to exist. If Jesus was telling the thief that he would be with him "today", then that would prove that souls are indeed immortal. One little punctuation mark prevents JW’s from accepting this Biblical truth." [41]

A History of Self-Contradiction The History and Development of Universal Immortality is a history of self-contradiction. Virtually, every known church, today; holds to both, Universal- and Conditional Immortality, simultaneously. On the one hand they believe that, by default all mankind are Immortal; yet, on the other, that only Christians have Eternal Life. Yet, these are mutually exclusive. The Dutch Reformed Church of South Africa (DRC) for instance, maintain: "" Yet, contrary to the former, their final year catechism, Believe & Confess ("Glo & Bely") of 1995, concludes that "eternal life starts when you are born again" [37]; "Therefore election is the fountain of all godliness, from which faith, holiness and all the other gifts, and eventually eternal life itself, as its fruit and consequence flow." [37] ; "Furthermore it is the promise of the gospel that everyone who believe in the crucified Christ, will not

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perish, but have eternal life." [37]. New Covenant Ministries International (NCMI) Gill Patterson of New Covenant Church Bryanston (NCMI), confirms an "immortal spirit". [38] Yet, Anthony Rist of Forest Town Church in St. Albans (also NCMI) believes that man "is destined for immortality" [39|40]: "... I believe man is destined for immortality (God has created him to enjoy eternal life) but not that he himself (or any part of him - e.g. the soul) is immortal; it is God who gives him eternal life (immortality) ..." [40]

Bibliography 1

Champions of Conditional Immortality in History. (15/03/2008) http://www.specialtyinterests.net /champions_of_conditional_immortality.html 2

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3

Oscar Cullmann; Immortality of the Soul or Resurrection of the Dead?: The Witness of the New Testament (New York: Macmillan & Co., 1964) (24/03/2008) http://www.religion-online.org/showbook.asp?title=1115 4

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18

Dr. Martin Luther; Assertion of all the Articles of M. Luther condemned by the latest Bull of Leo X {"Assertio Omnium Articulorum M. Lutheri per Bullam Leonis X. Novissimam Damnatorum"}, Article 27, Weimar Edition of Luther's Works, Volume 7; p.131-132: a point-by-point exposition of his position, written December 1, 1520, in response to requests for a fuller treatment than that given in his Adversus Execrabilum Antichristi Bullam, and Wider die Bulle des Endchrists. [1] 19

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Dr. K.P. Yohannan; Revolution In World Missions (GFA Books {a division of Gospel for Asia}, 1800 Golden Trail Court, Carrollton, TX 75010, USA) pp.93, 108. http://www.gfa.org/ 27

Gill Patterson; Flex Your Prophetic Prayer Muscles; Lets Talk Magazine; Issue 77; New Covenant Ministries International. (25/03/2008) http://www.letstalkmag.com/pdfs/issue77.pdf 28

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37

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Ant & Helen Rist; What We Believe; http://www.foresttownchurch.org/pages/page.php?id=13

Forest

Town

Church

{NCMI}.

(25/03/2008)

40

Ant Rist; In An Email; 1 April 2009. (St. Albans: Forest Town Church, 111 Hazelwood Drive, AL4 0UY) http://www.foresttownchurch.org/ 41

Keith Walker; Paradise and Punctuation (Evidence Ministries). (15/05/2008) http://www.happyxwitness.com /jehovahswitnesses.php?viewarticle=32

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